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Te enim iudicem aequum puto, modo quae dicat ille bene noris. Etsi ea quidem, quae adhuc dixisti, quamvis ad aetatem recte isto modo dicerentur.

Quis Aristidem non mortuum diligit? Varietates autem iniurasque fortunae facile veteres philosophorum praeceptis instituta vita superabat. Quaero igitur, quo modo hae tantae commendationes a natura profectae subito a sapientia relictae sint.

Itaque ad tempus ad Pisonem omnes. Duo Reges: constructio interrete. Eam tum adesse, cum dolor omnis absit; Quae similitudo in genere etiam humano apparet. Quod si ita se habeat, non possit beatam praestare vitam sapientia. Similiter sensus, cum accessit ad naturam, tuetur illam quidem, sed etiam se tuetur; Familiares nostros, credo, Sironem dicis et Philodemum, cum optimos viros, tum homines doctissimos. Sit ista in Graecorum levitate perversitas, qui maledictis insectantur eos, a quibus de veritate dissentiunt. Teneo, inquit, finem illi videri nihil dolere. Ita redarguitur ipse a sese, convincunturque scripta eius probitate ipsius ac moribus. Theophrastus mediocriterne delectat, cum tractat locos ab Aristotele ante tractatos? Et nemo nimium beatus est;

Aliter enim explicari, quod quaeritur, non potest. Quid enim ab antiquis ex eo genere, quod ad disserendum valet, praetermissum est? Quia nec honesto quic quam honestius nec turpi turpius. Tantum dico, magis fuisse vestrum agere Epicuri

diem natalem, quam illius testamento cavere ut ageretur. Quae ista amicitia est? Profectus in exilium Tubulus statim nec respondere ausus; Dat enim intervalla et relaxat. Eaedem enim utilitates poterunt eas labefactare atque pervertere. Videamus animi partes, quarum est conspectus illustrior; Bork

Callipho ad virtutem nihil adiunxit nisi voluptatem, Diodorus vacuitatem doloris. Quod quidem nobis non saepe contingit. Quaesita enim virtus est, non quae relinqueret naturam, sed quae tueretur. Aut, Pylades cum sis, dices te esse Orestem, ut moriare pro amico?

Memini vero, inquam; Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Quid de Platone aut de Democrito loquar? Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum. Te enim iudicem aequum puto, modo quae dicat ille bene noris. Quae quo sunt excelsiores, eo dant clariora indicia naturae. Illud dico, ea, quae dicat, praeclare inter se cohaerere. Graece donan, Latine voluptatem vocant.

Equidem e Cn. Summus dolor plures dies manere non potest? Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Eam tum adesse, cum dolor omnis absit;

Iam id ipsum absurdum, maximum malum neglegi. Piso igitur hoc modo, vir optimus tuique, ut scis, amantissimus. Haec bene dicuntur, nec ego repugno, sed inter sese ipsa pugnant. Quia dolori non voluptas contraria est, sed doloris privatio. Ego quoque, inquit, didicerim libentius si quid attuleris, quam te reprehenderim. Haec para/doca illi, nos admirabilia dicamus. Cum autem in quo sapienter dicimus, id a primo rectissime dicitur. Licet hic rursus ea commemores, quae optimis verbis ab Epicuro de laude amicitiae dicta sunt.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ergo adhuc, quantum equidem intellego, causa non videtur fuisse mutandi nominis. Et ille ridens: Video, inquit, quid agas; Semper enim ex eo, quod maximas partes continet latissimeque funditur, tota res appellatur. Quos

nisi redarguimus, omnis virtus, omne decus, omnis vera laus deserenda est. Quamvis enim depravatae non sint, pravae tamen esse possunt. Neque enim disputari sine reprehensione nec cum iracundia aut pertinacia recte disputari potest.

Dicet pro me ipsa virtus nec dubitabit isti vestro beato M. Quae cum ita sint, effectum est nihil esse malum, quod turpe non sit. Et nunc quidem quod eam tuetur, ut de vite potissimum loquar, est id extrinsecus; Graece donan, Latine voluptatem vocant. Quo tandem modo? Nosti, credo, illud: Nemo pius est, qui pietatem-;